The Prophets’ Haven
In another noble hadith, it is stated: «The width of my haven is as much as the distance between the city of Aden in Yemen and the city of Amman in the region of Sham. There are tents made of incense there. The vessels and cups there are as numerous as the stars in the sky. The soil is musk of the highest quality. The water is whiter than milk, colder than snow, and sweeter than honey. Whoever drinks from it once will never feel thirsty again. Some people are prevented from coming to me, just as a foreign camel is prevented from joining a caravan. I say to them, ‘Come, come!’ When it is said to me, ‘You do not know what comes after this,’ I say, ‘What did they do?’ It is said that they violated and altered the rulings of the Noble Qur’an, and did not act upon it. They produced various kinds of innovations.’ In this case, I say, ‘Be mindful, for the privilege of being from the Garden of Allah the Most High and being entitled to punishment is for them.’
The Mu’tazilah denied the Prophets’ haven. For this reason, if they do not repent from denying the truth, from rejecting the rulings and hadiths, they will not be given water to drink from the Prophets’ haven. Even though they are thirsty, they will be thrown into Hell.
In the noble hadith reported by ‘Enes (may Allah be pleased with him) through an unbroken chain of narration: «Whoever denies intercession will not have a share in it. Whoever denies menstruation, there will be no share or portion for him from the Prophets’ haven», it is said.
‘A’isha al-Siddiqa (may Allah be pleased with her) says, «When I was raised from the Prophets’ haven (sallallahu alayhi wasallam) from the position of Mahmuud: «Allah the Most High has promised me that He will seat me on the Arsh», she said.
Accounting
One of the beliefs of the people of the Sunnah is that Allah the Most High brings the believing servant to account on the Day of Judgment and brings him close to Himself. Indeed, in the noble hadith reported by Abdullah ibn ‘Umar (may Allah be pleased with both of them): «The believer is brought on the Day of Judgment. Allah the Most High brings him close to Himself, even covering him so that people cannot see him. He says to him twice, ‘O servant! Do you know the sin you committed in the world?’ The servant replies, ‘Yes, my Lord.’ He then makes him confess all his sins in this way. In this state, when all the servant’s mistakes and sins are exposed and he is seen in a ruined condition, Allah the Most High says to him, ‘O servant, these are your sins. I concealed them from you in the world. Today, I have forgiven them for you,’» it is said. The meaning of accounting is the reading of the books of rewards and sins of the servant by Allah the Most High, and the declaration of the recompense of his deeds. It is the disclosure of the beneficial and harmful actions of the servant. Many sects denied the accounting on the Day of Judgment. Allah the Most High in the Surah Ghafir, the twenty-fifth and twenty-sixth verses says: «Indeed, after death they will return to Us, and on the Day of Judgment their accounts will be with Us», thereby proving their falsehood.
The Scales
Another belief of the people of the Sunnah is that on the Day of Judgment, the scales and the balance will be used to weigh the deeds. The reward and sins of the servant are weighed on this scale. The scale has two pans and a tongue. The Mu’tazilah, the Murjiah, and the Kharijites denied the scale, calling it an abstract concept and not the weighing of deeds. However, Allah the Most High in the Surah Anbiya, the fortieth verse of the Noble Qur’an says: «On the Day of Judgment, We will set up the scales of justice, and no injustice will be done to anyone. We will bring forth even the smallest deed, and I am able to see all their accounts», and with many other verses, He proves their falsehood. In the Noble Verse, it is mentioned that those whose rewards are heavy and those whose rewards are light. Justice is not characterized by heavy and light. Allah the Most High sees the accounts of the servants.
In the noble hadith reported by Abdullah ibn ‘Umar (may Allah be pleased with both of them)
THERE IS A HAVEN OF THE PROPHET ON THE DAY OF JUDGMENT
it is said: «On the Day of Judgment, the scales (balance) will be set up. A person will be brought and placed in one pan. The scale will tilt to one side. Allah the Most High will send him to Hell. As he is going to Hell, a voice will be heard from Allah the Most High saying: ‘Do not be hasty, for he has another deed,’. A piece of paper with the words ‘La ilaha illa Allah’ written on it is brought and placed in the reward pan of the scale. The scale tilts towards the reward side. It is ordered that he be admitted into Paradise.’
Another noble hadith states: «A person is brought to the scales on the Day of Judgment. Then, ninety-nine books of deeds, each as long as the eye can see, are brought for each individual. In these books, their good and bad deeds are written. If their sins outweigh their good deeds, they are sent to Hell. While going to Hell, a voice is heard from Allah: «Do not hurry, do not hurry. There is something that is not weighed» it says. A thing as small as the tip of the little finger is brought. On it is written: «There is no god but Allah, and Muhammad is the Messenger of Allah.» It is placed into the balance of good deeds. Thus, the good deeds outweigh the sins, and it is ordered that they be sent to Paradise.»
The sign of the scales being heavy is that the heavy side (opposite to the worldly) rises upwards. The sign of being light is that it goes downwards.
The reason for the scales being heavy is faith and the declaration of faith. The reason for being light is shirk (associating partners with Allah). We seek refuge in Allah from this. When the scales rise, the owner is sent to Paradise, for Paradise is high. When the scales are light, the owner is sent to Hell. Indeed, Allah says: «The scales that are heavy are for the righteous» (the righteous are those who are pleased with Allah). The righteous are interpreted as Paradise the lofty. «The scales that are light are for the rebellious» (the rebellious are those who are disgraced). The rebellious are interpreted as the lowest part of Hell (the bottom of Hell).
When deeds are weighed, people are divided into three groups: One group’s sins outweigh their good deeds. Thus, they are ordered to be sent to Hell. One group’s sins and good deeds are equal. These are kept in A’raf. Then, by the will of Allah, they attain mercy and enter Paradise. The ones who are close (mukarreb) enter Paradise without reckoning. Indeed, it is a well-known hadith that seventy thousand people enter Paradise without reckoning. For each of them, seventy thousand more enter Paradise.» The disbelievers are thrown into Hell without reckoning. Some of the believers have their reckoning seen as easy and light, and thus they are ordered to enter Paradise as mentioned above. Some have their reckoning seen as very fine. Then, their matter is left to Allah. He may send them to Paradise or to Hell. Indeed, Allah says in Surah Inshikak, verses seven and eight: «The reckoning of those who are given the book on the right side will be easy.» In Surah Isra, verse thirteen: «We have fastened upon every person’s neck their destined deeds. On the Day of Judgment, we will bring forth their book of deeds, and we will present it to them opened.»
In the noble hadith reported by Hazret-i Ali (radıyallahü anh): «Allah
the Almighty brings everyone to reckoning. However, He sends without reckoning those who associate partners with Him to Hell,» it is stated.
Residents of Paradise and Hell
The people of the Sunnah believe that Paradise and Hell are created and exist. Paradise and Hell are a place and a station. One of them, Allah the Almighty has prepared as a favor and reward for those who have faith and obedience, and the other He has created as punishment, torture, and retribution for sinners, evildoers, and disbelievers. Paradise and Hell have existed since Allah the Almighty created them and will never cease to exist. Paradise is the same Paradise in which Adam (aleyhisselâm), Hawwa, and Iblis were. Then they were expelled from there. This story is well known. The Mu’tazilah sect denied that Paradise and Hell are created (made) and exist. Their denial and the fact that they decreed that a believing, monotheistic, and obedient person who commits a great sin must remain in Hell for seventy years, and thus cannot enter Paradise, is a great sin. I swear by every day of my life that they remain in Hell eternally. Allah the Almighty refutes the Mu’tazilah sect in the Quran, and in Surah Al-‘Imran, verse 133: «A Paradise as vast as the heavens and the earth is prepared for those who fear Allah.» And in Surah Al-‘Imran, verse 131: «Fear the Hell prepared for the disbelievers, and take heed.» Everyone with a mind knows that something that is prepared exists. Therefore, it is clearly understood from here that Paradise and Hell are created and exist.
In the noble hadith reported by Enes bin Mölik (radıyaliahü anh): «I entered Paradise and saw a flowing river. There were tents made of pearls around it. I put my hand into that flowing water and saw that it was musk. At that moment, Jibril (emine) asked me, «What is this?» and I said, «This is the kevser that Allah the Almighty has bestowed upon you,»» it is stated.
Ebü Hüreyre (radıyallahü anh), yâ Resülâllah, bize Cennetten haber ver deyince: «Bir kerpici altından, bir kerpici gümüşten, sıvası misk-i ezferden, taşı inci ve yâkuttan ve toprağı za’ferandandır. Ona giren ölmez. Ebedi onda kalır. Sonsuz. ni’metler içinde olup, hiçbir zaman üzüntü, acı, elem ve sertlik görmez. Cennettekilerin elbisesi eskimez. Hep genç olup, ihtiyarlamazları, buyurdu. Bu hadis-i şerif Cennet ve Cehennemin hâlen var olduklarını gösteriyor: Cennet ni’metleri de sonsuzdur. Zeval bulmazlar. Nitekim Ra’d süresi otuzbeşinci âyetinde: «Cennet ni’metleri daimidir, kesilmez, gölgeleri uzundur, zâil olmaz», ve Vakia süresi otuzüçüncü âyetinde: «Bitmiyen ve men’olunmiyan meyvelerden yerler» buyuruyor.
Cennet ve Cehenneme ve içlerinde olanlara fenâ ve yokluk olmıyacağının sabit olunca, Allahü teâlâ’nın Cennetten hiç kimseyi çıkarmayacağı, Cennette olanları öldürmeyececeği, Cennette olanlardan ni’metlerin yok olmiyacagi da sâbit olur. Cennette olanların her gün ni’metleri artmakta, En büyük ni’metleri Allahü teâlâ’nın emri ile, Cennet ile Cehennem arasındaki sür üzerinde ölümün öldürülmesi olup, bu halde bir sesin: «Ey Cennette bulunanlar, siz Cennette ebedi kalırsınız, sizin için ölüm yoktur. Ve ey Cehennemlikler, siz de Cehennemde ebedi kalırsınız. Sizin için de ölüm yoktur», demesidir. Bu beyânımız sahih hadisde Resülullah’dan (saltâllahü aleyhi ve sellem) böylece bildirilmiş olmasına binâendir.
Hazret-i Muhammed Son Peygamberdir
Bütün müslimanlar, Muhammed bin Abdullah bin Abdülmuttalib bin Hâşim’in Allahü teâlâ’nin resülü (peygamberi) peygamberlerin en üstünü ve efendisi ve sonuncusu olduğuna, bütün insanlara ve cinlere peygamber olarak gönderildiğine itikad eder. Nitekim Allahü teâlâ Sebe’ süresi, yirmisekizinci âyetinde: «Seni bütün insanlara gönderdik» ve Enbiyâ süresi yüzyedinci âyetinde: «Seni âlemlere rahmet olarak gönderdik», buyuruyor. Ebü Emame’nin (radıyallahü anh) bildirdiği hadis-i şerifde: «Allahü teâlâ beni dört şeyle peygamberlerden üstün kıldı ve beni bütün insanlara peygamber gönderdi», buyuruldu. Diğer bir hadis-i şerifde: «Allahü teâlâ’nın diğer peygamberlere verdiği mu’cizeleri ve onlardan fazlasını bana verdi», buyuruldu.
Bazı âlimler, Resülullah’dan (sallâllahü aleyhi ve sellem) meydana gelen mu’cizeleri saymaya, bin tane olduğunu söylemişlerdir. Özellikle manzum şeklinde olup, arabların sözlerinin hepsinden yüksek olan Kur’ân-ı kerim, Resülullah’ın en büyük ve açık mu’cizelerindendir. Kur’ân-ı kerim’in nazm ve tertibi, belâğat ve fesâhati o kadar yüksektir ki, her fasihinin fesâhatini ve her beliğin belâğatını geride bırakmıştır. Allahü teâlâ Hid süresi, onüçüncü âyetinde: «O halde onun on süresine benziyen bir şey söyleyiniz», buyurmuştur. Arablar o zamanda, en yüksek noktasına varmış edebiyat, fesâhat ve belâğata sahip oldukları halde, onun (Kur’ân-ı kerim’in) bir benzerini veya bir süresine benziyen bir şey getirmekten âciz kalmışlardır. Nefesleri kesilmiş, dilleri susmuş, ağızları kapandırılmıştır.
Bununla Resülullah’ın (sallâllahü aleyhi ve seliem) bütün arabiler, arab edebiyatını bilenler, fasih ve beliğ olanlar üzerine üstünlüğü açık ve belli olmasiyle Kur’ân-ı kerim Resülullah’a mu’cize olmuştur. Nitekim Müsâ’nın (aleyhisselâm) Asâsı, Müsâ (aleyhisselâm)’a mu’cize olmuştur. Çünkü Müsâ (aleyhisselâm) san’atlarında gayet usta, mâhir ve meşhur sihirbazlar ve kâhinlerin bulunduğu bir zamanda peygamber olarak gönderilmişti. Allahü teâlâ birçok âyet-i kerimeleri ile, Müsâ aleyhisselâmın Asâsı, sihirbazların hiyle ile yılan şeklinde yaptıkları ip ve bastonlarını yuttu. Ve o sihirbazların âletleri hükümsüz ve kendileri mağlüb olup yenilmiş olarak geriye döndüklerini ve sihirbazların secde ederek yere kapandıklarını bildiriyor.
Bunun gibi ölüleri diriitmek, ekmeh ve ebrası iyi etmek, İsâ aleyhisselâma mu’cize olmuştur. Çünkü İsâ aleyhisselâm, san’atlarında gayet usta, mâhir ve tanınmış doktorlar ve hakimler bulunduğu bir zamanda gönderilmiştir. Âl-i İmran süresi, kırkdokuzuncu: «Allahü teâlâ’nın izniyle ekmeh ve ebrası iyileştirir ve ölüleri diriltirim» âyet-i kerimesinden anlaşıldığına göre, doktorların ve hakimlerin yapmaktan âciz kaldıkları şeylerde, mu’cize ile onları yenmiş, tabibler ve hakimler korkup ona inanmışlardır. Müsâ’nın Asâsı ve İsâ’nın (aleyhimesselâm) ölüleri diriltmesi birer mu’cize olduğu gibi, Kur’ân-ı kerim’in fesâhat, belâğat ve icâzı da Resülullah (sallâllahü aleyhi ve sellem) için en açık bir mu’cize olmuştur.
The flowing of water between the blessed fingers of Resülullah (sallâllahü aleyhi ve seliem), feeding many people with a little food, splitting the Moon with his isdret (glance), the weeping and wailing of the dry firewood (Hannane) in his mosque, the tree coming to him by breaking the ground and testifying to his prophethood, and many other miracles. It would take a long time to recount his miracles. There are two reasons why Resülullah (sallâllahü aleyhi ve sellem) did not come with miracles like Musa aleyhisselâm’s staff, Isa aleyhisselâm’s resurrection of the dead, healing the blind and the leper, Salih aleyhisselâm’s camel, and the miracles given to other prophets: One of these reasons is so that his ummah would not disbelieve in him, unlike the ummahs of previous prophets, who were destroyed. Indeed, Allahü teâlâ says in the 49th verse of the Surah Isrâ: «It is not our will to prevent the Kureysh from sending the signs [miracles] they desire. But the previous ones disbelieved in the signs We sent.»